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CflPffilGHT DEPOSffi 



VICTORY CROWNED 



THERE IS ONE GREAT SOCIETY 

ALONE ON EARTH 
THE NOBLE LIVING AND THE 

NOBLE DEAD. 

—WORDSWORTH. 



VICTORY 
CROWNED 

BY 

PAGE FELLOWES 

Author of A Key To Happiness" 
With an Introdu&ion by 

HORATIO W. DRESSER 

'" Whosoever .... believeth in Me 
•hall never die." 



PAUL ELDER AND COMPANY 

Publishers 

SAN FRANCISCO 



Copyright, 1916 
By Paul Elder and Company 
San Francisco 



Appreciation is rendered to the Messrs. Fleming H. 
Revell Company for the Dr. Patterson Smith, Dr. 
Charles Cuthbert Hall and Hugh Black selections; 
to Charles Scribner's Sons for the Robert Louis 
Stevenson poem "Requiem"; to Gay and Hancock, 
Ltd., for the Lilian Whiting selections in "Lilies of 
the Eternal Peace;" to Dodd Mead and Company 
for the Hamilton Wright Mabie selection; to John 
Lane Company for the Stephen Phillips selection 
from "The New Inferno"; to George H. Ellis Com- 
pany for the James Freeman Clarke selections; to 
The New York American for the Rev. R. J. Camp- 
bell selection; to the John Murphy Company for the 
James Cardinal Gibbons selections; to Horatio W. 
Dresser, Dr. Frank Crane, Hutchins Hapgood, 
Carolyn Frevert, Ella Wheeler Wilcox, Francis L. 
Garside, and other authors for like courtesy. 

Page Fellowes. 




DEC 23 ,'916 



>Ct'A453233 



To 

my father and my brother \ 

whose noble deeds inspire my 

undying gratitude and 

devotion. 



A Few Remarks 

I AM NOT a Spiritualist and I do not desire 
supernatural appearances. - The life of the spirit 
may be lived now and here under the conditions 
appointed for it. The life of the spirit beyond 
death has its own conditions which we do not know 
in full. That is the teaching of the Bible and it is 
the wise and normal instinct to live the spiritual 
life now according to the law that has been laid 
down for it. To the degree we demonstrate the 
understanding of this spiritual law, do we become 
conscious of the natural divine, ever present revela- 
tions of eternity. 

My object in presenting this book to the public 
is the hope that any doubting one may be convinced 
that the life beyond is real. Life is the same yes- 
terday, today and forever. This truth can be realized 
here and now and the individual consciousness of 
our at-one-ment with this life (God) establishes our 
individuality. If perchance any of my brothers 
and sisters are helped on their journey by a single 
selection from its contents, I shall consider myself 
amply rewarded for the love and labor expended 
upon the book. 

Page Fellowes. 



[ VII 1 



Each day is a manifestation of the Divine. 

PAGE FELWWES. 



Introduction 

Our Age is witnessing a great 
revivdl of interest in the future 
life. The increasing number 
of books on the subject gives 
evidence of this, also the con- 
stant demand for such books 
in our public libraries. 
Many people are breaking 
away from traditional teach- 
ings concerning immortality 
and venturing to think for themselves. Others 
place significant emphasis on individual experi- 
ence as the clue to right thought on the subject. 
We are perhaps in danger of intellectual con- 
fusion, amidst the varied theories now under 
consideration. Whoso would trust himself to 
take inner or psychical experience as his guide, 
must have a standard by which to test all " intima- 
tions of immortality," and all interpretations of 
psychical experiences as supposed proofs of the 
future life. 

What is needed in the first place is a more 
intelligible way of thinking about the present mode 
of existence. If we cherish the idea that conscious- 
ness is a product of the brain, the soul a filmy 
appearance sometimes visible at death, we are 
likely to make little headway. Sound thinking 
starts with the conviction that the soul is the primary 
reality, while the brain is the instrument of expres- 
sion of consciousness, not the source of conscious- 

[IX] 



Introduction 

ness. Starting thus, we may think from within. 
outward, viewing the fleshly round of experiences 
as means of expression and development. 

From this point of view, the spiritual world is a 
reality here and now, not a far-off realm to be en- 
tered when we cross life's supposed "strait" to be 
plunged into eternity. The soul already lives in 
eternity, in the spiritual world; while death is 
only the dropping of bonds and relations uniting us 
with the external world. 

Since the spiritual world is thus near, our 
friends who have "crossed the border" once so 
dreaded, are near too. Spirits and angels are not 
different in kind from ourselves, but are hu?na?i 
beings who once tenanted the flesh. Some of these 
are more highly developed than we y because of their 
freer life, and from them we may expect guidance 
and assistance according to needy receptivity , and 
affinity. Those friends with whom we are in 
closest affinity in this life are the souls we are most 
likely to recognize in the future. Our affections and 
affinities already unite us with spirits and angels 
with whom we are akin. Our real inmost char- 
acter, love, wisdom, pertains to the soul, hence 
will survive the transition, and form the basis for 
our fuller, freer life. 

From this point of view, life is constant progress 
through the fleshly round and beyond, without 
limit, in so far as we arrive at spiritual knowledge, 
and take our spiritual opportunities. We have 
already begun to "inherit" immortality if we have 
begun to know ourselves as souls, to serve our fel- 
[xj 



Introduction 

lowmen as souls. To the extent that we thus 
arrive at spiritual self -knowledge the experience 
known as death should be an easy and natural 
transition , no longer to be feared, because we know 
its law. We may then drop the idea of death 
altogether and dwell in the great transfiguring 
thought of life, the fullness of life for which we 
exist. 

This thought of the continuous life, ever-present, 
ever-developing, should lift our thought above the 
level of material evidences and alleged proofs or 
manifestations. The sure possession of intelli- 
gible thought about immortality is far higher in 
value than supposed proof. If already in the 
current whose immortal tide flows on without a 
breaks that current is the proof, the best we could 
ask for. All attempts to demonstrate immortality 
by means of an argument are forever secondary. 
Psychical experiences may be evidence in pointy but 
they are not proofs. All depends on our power 
to see their meaning, to hold to our conviction that 
the spiritual world is here now. From the vantage- 
point of this conviction we may test both our ex- 
periences and our thoughts. Clear in our own 
thought, we may extend the same ideas to others. 
Living in the conviction that the spiritual world is 
a near-by reality, we may touch others with life 
and conviction by our faith. A word from inner 
experience will thus convey to another the starting- 
point of a new consciousness. That consciousness 
will grow in so far as each person holds fast to 
the thought of the soul as the starting-point, the 

l XI ] 



Introduction 

soul as already a denizen of the eternal world, one 
with all who are inwardly akin. 

Finally, the present life is the rightful starting- 
point because in it we learn that action leads to 
reaction, virtue is its own reward. If already suffer- 
ing consequences, or reaping rewards, we may 
know that the future life will be like the present in 
these respects. Our next existence will undoubt- 
edly begin where this one ceases, with our acquired 
character as its basis. Whatever degree of heavenly 
happiness, power, or wisdom, we may have ac- 
quired will still be ours as the foundation of a 
new beginning. Heaven cannot be taken away 
from us, so far as already earned. Hell cannot 
be thrust upon us, so far as we have arrived at years 
of discretion. Nor can we be deprived of inner 
affinities and associations. In all these respects 
we have a basis of sure trust, and may face the 
future with calmness. Such a faith should find us 
increasing in inner peace as the years pass, more 
fully enjoying the benefits of our natural existence, 
more fit to serve, and also more ready for whatever 
new test of faith the future may have in store. 
Horatio W. Dresser. 



xii ] 



VICTORY CROWNED 



Victory Crowned 



^^^^he permanent thing in everything is the 
m C\ unseen part of it. The sound of the 
^ J word dies upon the passing wind and 
^W^ the thought it carries lives! The out- 
ward form of music is momentary and the beauti- 
ful conception remains. The canvas fades and 
the stone crumbles, but the vision in the soul of 
the artist dies not. The world of sense and sight 
and sound is only appearance, but the thought of 
it is fact. The material changes ever, but the 
spiritual, the inspirational, the ideal, the imagi- 
nation lives in endless life. 

Hugh Black. 



m 



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REQUIEM 

nder the wide and starry sky, 
Dig the grave and let me die 

Glad did I live and gladly die 
And I lay me down with a will. 

This be the verse you grave for me — 
Here he lies where he longed to be> 

Home is the sailor, home from the sea> 
And the hunter home from the hill. 

Robert Louis Stevenson. 



a 



U) 



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Hike our other garments, these bodies 
serve a temporary purpose; when that is 
accomplished they are to be laid aside, 
possibly with no more sense of loss than 
we have at parting with our worn out clothing, 
and the soul will return to Him who gave it. 

Alfred Gattv. 



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Che Catholic Doctrine of the Communion 
of Saints robs death of its terrors; while 
the reformers of the sixteenth century, 
, in denying the Communion of Saints, 
not only afflicted a deadly wound on the Creed, 
but also severed the tenderest cords of the human 
heart. O, far be from us the dreary thought that 
death cuts off our friends entirely from us. Far 
be from us the heartless creed which declares a 
perpetual divorce between us and the just in 
Heaven. 

James Cardinal Gibbons. 



[6 



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^ — _ -^ must confess, as the experience of my 
own soul, that the expectation of lov- 
ing my friends in heaven principally 
*-" N kindles my love to them while on 
earth. If I thought I should never know, and 
consequently never love, them after this life, I 
should number them with the temporal things, 
and love them as such; but I now delightfully 
converse with my pious friends in the firm per- 
suasion that I shall converse with them forever; 
and I take comfort in those that are dead or 
absent, believing that I shall shortly meet them 
in heaven and love them with a heavenly love. 

Richard Baxter. 



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THE BLESSINGS OF BEREAVEMENT 

XT may seem almost like cruelty to say 
it, but there are compensating bless- 
ings in the loss of our friends. It 
seems like an unmitigated loss when 
they go from us, but a little reflection and some 
faith and philosophy will show another side to 
the question. Nothing compensated for their 
going, but we can, if we will, see some solace, 
some comfort in our grieving. 

While they are in the flesh, in this plane of 
life in which we live, we have so many chances 
for misunderstandings, so many things to drive 
us apart. But when they go they are our per- 
ennial friends, nothing can ever come between 
us, nothing can drive us apart. And how highly 
idealized they are. The years do not assail 
their beauty, nor does time ravage their at- 
tractiveness to us. Rather with the years, they 
grow in grace and charm to our remembering 
hearts. Whose saints so dear, so perfect, as 
those we cherish and long to know again ? Whose 
loves so choice and unapproachable as ours? 

And then it is true too, that we find some 
strange alchemy at work within our inner life. 
The loss would seem to tend to harden us and 
make us bitter, and sometimes it does, but for 
most part, the souls that have suffered most 
keenly come at last to their own. The hardness, 
the bitterness against life and people, the cyni- 
cism and the hatreds are done away; our souls 

[8] 



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are somehow transmogrified, purified, sweetened. 
Prosperity, health, a constant union with one's 
friends, never gave that sweet, elusive perfume 
to character that comes so often from a great 
loss that cuts to the center of one's life. 

And death, that grim visitant, whom we fight 
to the last ditch, has his treasures that he leaves 
to us, after all. He leaves us memories at least 
which are as dear as anything that we can 
imagine. He takes a little child, and forever 
after there is the sweet innocence that is unsullied 
with the world, has never been coarsened by the 
experience which worked such havoc with the 
most of us. Or the summons comes to one in 
the very maturity of his powers. That is a 
shock to us and reminds us of the utter uncer- 
tainty of our tenure of life. But death gives 
us this comfort even here, that the loved one 
has never shown before our eyes the loss of one 
smallest part of his glorious vitality, and decay 
has never set in to show how, after all, our be- 
loved was but a part of a fading world. Or even 
if the call awaits the day when age has come 
and the heavy finger of time has carved its none 
too attractive lines upon our friends' faces, and 
mental breakdown has come and the soul is 
shrouded and unable to commune with us, even 
then we have a subtle compensation when the 
great change had been wrought. Who has not 
seen upon a face, where for months we have seen 
nothing but weakness and senility, a wondrous 
and serene dignity and beauty, as if the soul, 

[9] 



Victory Crowned 

having left the earthly form, has seen the hea- 
venly vision and been satisfied? Once the rooms 
and halls of our earthly habitations gave them 
welcome. Now we have to visit with them in 
the rooms and halls of memory. It is not so 
satisfying to our ordinary sense, but it is a ques- 
tion if we do not come nearer to them in memory, 
than often times we did in the sense-world. 
Certain it is that there we have them all our own. 
We can talk with them, can cherish them, have 
them for our very own and no one can take them 
away from us. And heaven dips a little nearer 
to us because they are there and awaiting our 
approach to them. Excursions we make now 
up into the heavenly courts, where, when they 
were with us, we never thought on the great 
problems of immortality, or thinking, banished 
the idea as utterly unworthy a thinking man who 
ought to be better occupied with more provable 
things. But now we do not need the proof. 
They exist, of that we are sure, for such as they 
could never die and we build our heaven afresh 
and fill it full of every desirable dream of bliss 
that they may have enough and to spare for us 
when we shall arrive. 

And so we come to think that maybe the 
breaking of our hearts will be like the breaking 
of the precious vase of Spikenard. The heart is 
broken, truly, but there are wonderful compensa- 
tions about it, wonderful results that we must 
dwell upon while we are still here in this lower 
region and not in the continuing city which is to 
[10] 



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come. There are to be exquisite perfumes that 
are to be spread abroad from our hearts. There 
are to be anointings for mistical purposes, which 
we do not half appreciate as yet. God has strange 
ways of dealing with us. He knows our loves 
and needs. He does not willingly afflict nor 
grieve. He has seen fit to break, for a reason, 
our intimate associations. Be sure that He will 
assuage our bitter grief if we will allow Him to 
have His way. And be sure that comfort is not 
so far from us as we foolishly imagine. Our 
Father cannot utterly forget us and our need. 

Perhaps you have heard of the method strange, 
Of violin makers in distant lands, 
Who, by breaking and mending with skillful 

hands, 
Make instruments having a wider range 
Than was ever possible for them, so long 
As they were new, unshattered and strong. 
Have you ever thought when the heart was sad, 
When the days seem dark and the nights un- 
ending, 
That the broken heart, by the Father's mending, 
Was made through sorrow a helper glad, 
W T hose service should lighten more and more 
The weary one's burdens as never before? 
Then take this simple lesson to heart, 
When sorrows crowd, and you cannot sing: 
To the truth of the Father's goodness cling; 
Believe that the sorrow is only a part 
Of the wondrous plan that gives through pain 
The power to sing a more glad refrain. \ \y r 




Victory Crowned 



fHALL we know each other in the next 
world? Yes, far better than we know- 
each other here. The progress of man 
implies a more intimate knowledge o} 
his fellow-man. Animals seem to know each 
other chiefly in their external relations. Man, 
in his lower state, does not enter very deeply into 
the souls of those nearest to him. As he ascends, 
he knows them better. He understands more of 
their character, hopes, purposes, needs, qualities, 
defects, and so is able to help them much more 
effectually. But, still, how little we know of 
each other, how difficult is communication, how 
hard to tell what is within us! How we misun- 
derstand each other! How we misinterpret each 
other's motives! How seldom comes an hour of 
real intercourse, when soul speaks to soul! But, 
in the higher world, I believe we shall enter easily 
and naturally into the most intimate communion, 
shall know as we are known. There all dis- 
guises and concealments, all diffidence and dis- 
trust, shall fall away from the soul; and we shall 
have the joy, perhaps the highest joy we have 
known on earth, of coming into the intimate union 
of those we love. The heart-rending misunder- 
standings of this life will cease. The cruelties 
born of ignorance will be no more. The harsh, 
cold, bitter judgments we pass on each other will 
be left behind. 

James Freeman Clarke. 

tia] 



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^^^^he recognition must be something 
m C*\ spiritual and not depending on visible 
^ J shape. Even here on earth much of 
^^i^ our recognition is spiritual. Soul 
recognizes soul. We recognize, in some degree, 
good and evil character of souls even through the 
coarse covering of the body. We instinctively, 
as we say, trust or distrust people on first ap- 
pearance. 

Call it instinct, insight, intuition, sympathy, 
what you please, it is the spiritual vision — soul 
recognizing soul. If that spiritual vision, apart 
from bodily shape, plays so great a part in recog- 
nition here, may it not be all-sufficient there? 
J. Patterson Smith. 



03] 



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PROSPICE 

Hear death?— to feel the fog in my throat, 
The mist in my face? 
When the snows begin, and the blasts 
denote 
I am nearing the place, 
The power of the night, the press of the storm, 

The post of the foe; 
Where he stands, the Arch Fear in a visible form, 

Yet the strong man must go; 
For the journey is done and the summit attained, 

And the barriers fall, 
Though a battle's to fight ere the guerdon be 
gained, 
The reward of it all. 
I was ever a fighter, so— one fight more, 

The best and the last! 
I would hate that death bandaged my eyes, and 
forebore, 
And bade me creep past, 
No! let me taste the whole of it, fare like my 
peers, 
The heroes of old, 
Bear the brunt, in a minute pay glad life's arrears 

Of pain, darkness and cold. 
For sudden the worst turns the best to the brave, 

The black minute's at end, 
And the elements' rage, the fiend voices that rave, 

Shall dwindle, shall blend. 
Shall change, shall become first a peace out of 
pain, 

1 14 1 



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Then a light, then thy breast, — 
O thou soul of my soul! I shall clasp thee again, 
And with God be the rest! 

Robert Browning. 



r*5-i 



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^^■^V eath is but the opening of a door 
1 ■ t ' lrou S' 1 wn ^ cn tne nian passes into the 
ti W next room; or rather it is the waving 
^C-^ of a curtain, behind which one enters, 
but which is always waving and never a fixed 
barrier." The continuity of life renders the 
change perfectly natural. There is nothing 
startling in the new experience. It is the natural 
sequence and outgrowth of childhood, and ma- 
turity of youth. It is not the supernatural, the 
phenomenal, but the natural, recognisable life, 
only more highly developed in spirituality. 

Lilian Whiting. 

{Lilies of Eternal Peace.) 



Death is the most beautiful adventure of life. 

Daniel Frohman. 

(His last words on the "Lusitania", May 7, /p/5.) 



16] 



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V-^ow mysterious and how absolute is the 
^^^ correspondence of personalities one 
■ with another! Out of the indistin- 
^ >V> guishable throngs of human lives emerge 
one and another who are to us as the special mes- 
sengers of God, to have come in contact with 
whom is to have received influences that must 
continue to afFect us while our being lasts. This 
is the ministration of personality, at once the 
most real and the most spiritual of facts; the 
most actual and the most elusive. How won- 
derful it is to reflect upon the influence of one 
radiant personality, in a home, in a community, 
in the world ! Year after year it abides among 
us, coming to us day after day, or returning to 
us after long intervals in its own beautiful unique- 
ness; a bright fact in our universe, a continuous 
force affecting our consciousness of being, a living 
epistle unfolding the beauty of God. We try to 
interpret this miracle of personality; we cannot. 
We ask it to give account of its secret power: its 
only answer is: "It is I myself." It is this of 
which our Christian faith affirms immortal con- 
tinuance. It is this that shall shine as the stars 
forever and ever. The catastrophe of death has 
come between us and this personality for a sea- 
son, suspending its power to have relations with 
us through the medium of the physical universe 
in which we still live and act; but over the essen- 
tial self of personality, over that unique blending 

[17] 



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of attributes through which God expressed His 
thought in forming this beautiful personal 
essence, death hath no more dominion. In the 
persistence of an indissoluble life it lives— itself 
forever. 

Charles Cuthbert Hall. 



18 



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* — - — 'n the course of every friendship of some 
duration, there* comes to us a mys- 
P terious moment when we seem to per- 
^7 ^ ceive the exact relationship of our 
friend to the unknown that surrounds him when 
we discover the attitude destiny has assumed 
towards him. And it is from this moment that 
he truly belongs to me. 

Maurice Maeterlinck. 



Immortality is the glorious discovery of Chris- 
tianity. 

Wm. Ellerv Channino. 



IQ 



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n^^^^7he gracious qualities of departed friends, 
a (T\ their generous impulses, kindly sym- 
^^ J pathies, and loyal love, have not been 
^^i^ stifled, nor even touched by death. 
All that makes man lovable and good belongs to 
Mind, over which the grave has no power. 

Whatever was true and good is so forever. 
Beauty and joy, constancy, tenderness and love 
were never laid away in the tomb, nor deprived 
of their perennial expression. These are emana- 
tions of the divine nature, and are not influenced 
by the supposed law of mortality. Mortals may 
find it hard to disbelieve that their friends have 
died, with all the phenomena of that belief before 
them; but Christians must sometime learn the 
power of Truth over this as well as over other 
forms of error. No sweeter assurance of man's 
continuous being has ever fallen upon human 
ears than that conveyed in our Lord's words to 
Mary "He that believe th in me, though he were 
dead, yet shall he live: and whosoever liveth and 
believeth in me shall never die." 

A. W. R. 



[20] 



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^w^ E need not wait for the eternity to 
w I ^ come, before we can be sure that our 
III dear ones that have passed into the 
VJLX other world know us still and watch 
us still. * * * We are necessarily using 
figurative language when we describe their near- 
ness to us in terms borrowed from earthly asso- 
ciations; we have no powers to describe the man- 
ner of the connection of this world and its deni- 
zens with the other world and those who are in 
it. * * It cheers us to remember that the 

unseen world, if in a way we cannot yet define, 
is very close to us. * * * They are not— 
they could not wish to be — independent of us. 
* * * They have not left us; we are really 
not alone; and we enrich all our life by already 
making our own in practical daily duty the un- 
seen but not unfelt companionship of the "great 
cloud of witnesses.' * 

Canon Fleming. 



[21] 



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THE VALUE OF PRAYING FOR THE 
IDEAL 

e it remembered, this, after all, is the 
faith of the majority of Christendom, 
the faith that the communion of the 
saints still continues after the shock 
of death. It has antiquity on its side, and, 
though greatly abused in pre-Re formation days, 
satisfies such a natural instinct and is such a 
solace to the bereaved, that it is a pity Protes- 
tants everywhere should not be encouraged to 
return to it forthwith. 

If, as it seems likely enough, the disembodied 
soul feels somewhat bewildered at first in its 
new environment, as we are told many do; if it 
has entered that new sphere through the din and 
excitement of the battle, or fresh from the pain 
and weakness and delirium of days and weeks in 
hospital; if it longs for the old faces and the old 
fellowship of the earthly home, and feels, as we 
may be sure it cannot but feel, the impact of the 
grief and sorrow of those who mourn its loss— 
surely the best thing one could do on this side, 
both for that soul and for ourselves, would be to 
send through nothing but earnest prayers that 
it may rest in peace. 

I say "It," but I ought to say "He" or "She" 
as the case may be. 

Our dead are not gone far; they have only 
begun on the other side where they left off here. 
If they needed us before they need us now, and 
we need them. 

[22] 



Victory C 

The body as the medium of communication is 
struck away, but that is all. Thought, feeling, 
memory, goodwill, are all what they were be- 
fore — perhaps even stronger, for the clog of the 
flesh is gone and the spiritual can go straighter 
to its mark. 

If we can help one another by prayer while 
we are still on the physical plane, there is no 
reason, either in logic or the nature of things, 
why we should not continue to do so even more 
effectually when some of us have done with the 
body and passed out of sight. 

Rev. R. I. Campbell. 






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^—^hen a good man goes, — some man who 
f ■ ^ seems necessary and needed by all 
III persons and for all things; some man 
VAX whose very presence near us gives us 
confidence, in whose existence in our city we 
have a guaranty of safety, a man tried in every 
way, and not found wanting, — we seem to lose 
more than in any other way. The sense of loss 
in the community is then very great When, 
for example, John Andrew died, one of our 
city journals said that Massachusetts owed to 
him that she was able to duplicate her Revolu- 
tionary record, and for the second time to lead 
the nation in the war for freedom. We saw then 
how much one man could do. With most other 
men in the chair of State, we should have waited, 
as the other States waited, not being quite 
ready; and the great opportunity would have 
gone by. But here was a man who possessed 
those rare and seldom united faculties; of the 
mind able to see what was coming, the heart 
which could realize the immense importance of 
the right step, and the courage to take all the 
responsibility of doing what was needed. When 
you have those three qualities combined,— in- 
tellectual sagacity, moral sense, and determined 
will, — you have the man who can turn defeat 
into victory. And when God gives us such a 
man, He gives him forever. 

James Freeman Clarke. 

[24] 



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he righteous live for evermore; their 
reward also is with the Lord, and the 
care of them is with the most High. 



"Therefore shall they receive a glorious kingdom, 
and a beautiful crown from the Lord's hand; for 
with His right hand shall He cover them, and 
with His arm shall He protect them." 

Wis. V; 15, 16. 



I salute thee immortal, 
Great minds never die. 
Becoming invisible in one 
Form they become 
Resplendent in another. 

Victor Hugo. 



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IMMORTALITY 

fo when the old delight is born anew. 
And God reanimates the early bliss, 
Seems it not all as one first trembling 
kiss 

Ere soul knew soul with whom she had to do? 
O nights how desolate, O days, how few, 
O death in life, if life be this, be this! 
O w^eigh'd alone as one shall win or miss 
The faint eternity which shines therethro'! 
Lo, all that age is as a speck of sand, 

Lost on the long beach where the tides are free, 
And no man metes it in his hollow hand, 

r cares to ponder it, how small it be; 
At ebb it lies forgotten on the land, 
And at full tide forgotten in the sea. 

Frederick W. H. Myers. 



[26 



c 



ORV CR 

RESIGNAT] 

here is no flock/ however watched and 
tended, 
But one dead lamb is there; 
There is no household, howsoe'er de- 
fended, 
But has one vacant chair. 



The air is full of farewells to the dying 

And mournings for the dead; 
The heart of Rachel, for her children crying, 

Will not be comforted! 

Let us be patient! These severe afflictions 

Not from the ground arise, 
But oftentimes celestial benedictions 

Assume the dark disguise. 

We see but vainly through the mists and vapors; 

Amid these earthly damps 
What seem to us but sad, funereal tapers 

May be heaven's distant lamps. 

There is no Death! What seems so is transition; 

This life of mortal breath 
Is but a suburb of the life elysian 

Whose portals we call Death. 

She is not dead, the child of our affection,— 

But gone unto that school 
Where she no longer needs our poor protection, 

And Christ Himself doth rule. 

17] 



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In that great cloister's stillness and seclusion 

By guardian angels led, 
Safe from temptation, safe from sin's pollution, 

She lives, whom we call dead. 

Day after day we think what she is doing 

In those bright realms of air, 
Year after year, her tender steps pursuing, 

Behold her grown more fair. 

Thus do we walk with her, and keep unbroken 

The bond which nature gives, 
Thinking that our remembrance, though un- 
spoken, 

May reach her where she lives. 

Not as a child shall we again behold her, 

For when with raptures wild 
In our embraces we again enfold her 

She will not be a child; 

But a fair maiden in her Father's mansion, 

Clothed in celestial grace; 
And beautiful, with all the soul's expansion, 

Shall we behold her face. 

And though at times impetuous with emotion, 

And anguish long suppressed, 
The swelling heart heaves, moaning like the 
ocean 
That cannot be at rest, — 
[28] 



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We will be patient, and assuage the feeling 

We may not wholly stay; 
By silence sanctifying, not concealing, 

The grief that must have way. 

Henry Wadsworth Longfellow. 



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x^^^^he change we call death is, really what? 
m C^\ ^ an we define or describe this supreme 
m^ J occurrence? "Death is not the end of 
^^■^ life; it is one event in life," said the 
Rt. Rev. Dr. Phillips Brooks, Bishop of Massa- 
chusetts; it is simply one of the events in the 
evolutionary progress of the soul. The spiritual 
man has been released from the physical body, 
which was the instrument, the mechanism, that 
related him to the physical universe. He has 
emerged from it as one lays off his clothing. 

Lilian Whiting. 

{Lilies of Eternal Peace.) 



© 






y greaj and subjime virtues are meant 
those which are called into action on 
great and trying occasions, which de- 
mand the sacrifice of the dearest in- 
terests and prospects of human life, and some- 
times of Jife itself; the virtues, in a word, which, 
by their rarity and splendour, draw admiration, 
and have rendered illustrious the character of 
patriots, martyrs, and confessors. It requires 
but little reflection to perceive that whatever 
veils a future world, and contracts the limits of 
existence within the present life, must tend in a 
proportionable degree, to diminish the grandeur 
and narrow the sphere of human agency. 

Robert Hall. 






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^w— ^'eaven will not be pure stagnation, not 
W^ ^k idleness, not any more luxurious 
■ dreaming over the spiritual repose that 
-**- — n\> has been safely and forever won; but 
active, tireless, earnest work; fresh, live enthu- 
siasm for the high labours which eternity will 
offer. These vivid inspirations will play through 
our deep repose, and make it more mighty in the 
service of God than any feverish and unsatisfied 
toil of earth has ever been. The sea of glass will 
be mingled with fire. 

Phillips Brooks. 



[32] 



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^--^ould it be like God to create such 

f l| beautiful unselfish loves, most like the 

\ I / ! ove of heaven of any type we know— 

^*>^ just for our three-score years and ten? 

Would it be like Him to let two souls grow 

together here, so that the separation of the day 

is pain, and then wrench them apart for eternity? 

What is meant by such expression as "risen to- 

gether, sitting together in heavenly places"? If 

they mean anything, they mean recognition, 

friendship, enjoyment. Our friends are not dead, 

nor asleep; they go on living; they are near us 

always, and God has said, we should "know 

each other there." 

Elizabeth Stuart Phelps. 



[33] 



fi 



V ICTO RY C RO W N E D 

IMMORTALITY 

'oiled by our fellow-men, depressed, out- 
worn, 
We leave the brutal world to take 
its way, 

And, Patience! in another life, we say, 
The world shall be thrust down, and we upborne, 
And will not then the immortal armies scorn 
The world's poor, routed leavings? or will they 
Who failed under the heat of this life's day 
Support the fervors of the heavenly morn? 

No, no ! the energy of life may be 
Kept on after the grave, but not begun 

And he who flagged not in the earthly life, 

From strength to strength advancing — only he, 

His soul well knit, and all kin battles won, 

Mounts, and that hardly, to Eternal Life. 

Matthew Arnold. 



34 



>RV CRO • 



V^^^^he face which, duly as the sun, 
d C\ Rose up for me with life begun, 
^ J To mark all bright hours of the day 
^^^ With hourly love, is dimmed away,- 
And yet my days go on, go on. 



The heart which, like a staff, was one 
For mine to lean and rest upon, 
The strongest on the longest day 
With steadfast love, is caught away, — 
And yet my days go on, go on. 



The past rolls forward on the sun 
And makes all night. O dreams begun, 
Not to be ended! Ended bliss, 
And life that will not end in this! 
My days go on, my days go on. 



By anguish which made pale the sun, 
I hear Him charge His saints that none 
Among His creatures anywhere 
Blaspheme against Him with despair 
However darkly days go on. 






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For us, — whatever *s undergone, 
Thou knowest, wiliest what is done, 
Grief may be joy understood; 
Only the Good discerns the good. 
I trust Thee while my days go on. 



Whatever's lost, it first was won; 

He will not struggle nor impugn, 

Perhaps the cup was broken here, 

That Heaven's new wine might show more clear, 

I praise Thee while my days go on. 



I praise Thee while my days go on; 

I love Thee while my days go on: 

Through dark and dearth, through fire and frost, 

With emptied arms and treasure lost, 

I thank Thee while my days go on. 



And having in Thy life-depth thrown 
Being and suffering (which are one) 
As a child drops his pebble small 
Down some deep well, and hears it fall 
Smiling — so I. Thy days go on. 

Elizabeth Barrett Browning. 
{De Profundi*.) 



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Vj^hy should you have a morbid dread of 
1 I ^ eath > SoIdiers of the Cross? Let the 

II J infidel fear death, who hopes in his 
^^^ heart that there is no God. Let the 
obdurate sinner fear death, who offends the 
Majesty of Heaven by his sins. But why 
should you dread death? Has He riot lifted 
up the veil and given you an insight into that 
boundless realm beyond the grave? Why should 
you fear to pass through the gate which leads 
to the regions of bliss eternal? 

James Cardinal Gibbons. 



God's finger touched him, and he slept. 

Tennyson. 



Death is only a bend in the road of life. 

Rev. R. J. Campbell. 



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ASSURANCES 

Xneed no assurances — I am a man who 
is preoccupied, of his own soul; 
I do not doubt that from under the 
feet, and beside the hands and face 
I am cognizant of, are now looking faces I am 
not cognizant of — calm and actual faces; 
I do'not doubt but that the majesty and beauty 
of the world are latent in any iota of the world; 
I do not doubt I am limitless, and that the uni- 
verses are limitless — in vain I try to think how 
limitless; 

I do not doubt that the orbs, and the systems 
of orbs, play their swift sports through the 
air on purpose — and that 
I shall one day be eligible to do as much as 

they, and more than they; 
I do not doubt that the temporary affairs keep 
on and on, millions of years. 
, I do not doubt interiors have their interiors, and 
exteriors have their exteriors, and that the 
eyesight has another eyesight, and the hearing 
another hearing, and the voice another voice; 
I do not doubt that the passionately wept deaths 
of young men are provided for — and that the 
deaths of young women, and the deaths of 
little children are provided for; 
(Did you think Life was so well provided for — 
and Death, the purport of all life, is not so 
well provided for?) 

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I do not doubt that wrecks at sea, no matter 
what the horrors of them — no matter whose 
wife, child, husband, father, lover, has gone 
down, are provided for, to the minutest 
points: 

I do not doubt that whatever can possibly hap- 
pen, anywhere, at any time, is provided for, 
in the inherence of things: 

I do not think Life provides for all, and for Time 
and Space— but I believe Heavenly Death 
provides for all. 

Walt Whitman. 



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SONG OF SPIRITS OVER THE WATERS 

^•b*^HE soul of man 
M C*\ Is like the water; 
^l J From heaven it cometh, 
^^■^ To heaven it mounteth, 
And again under 
The earth it resisteth 
Ever changing. 

Streams from the lofty 
Rocky wall 
The flashing crystal. 
Then dusts it silvery 
With waves of vapor, 
The slippery cliff, 
And received lightly, 
It boils up veiling, 
And showers back softly 
To the depths beneath. 

In gentle channel 

It steals the meadowy valley along, 

And in the unruffled lake 

All stars delighted 

Behold their faces. 

The soul of man 
Is like the water 
From heaven it cometh, 
To heaven returneth, 
To heaven it mounteth. 



Goethe. 



uo] 



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Hikewise with love. Few men and 
women love as you and I would like 
to have them, with that deep interior 
bond that ever draws two souls more 
closely together. When it is the soul's love, not 
the fleshy affection, may we not reasonably ex- 
pect that this bond will draw the two into deeper 
union even when one has left the flesh and must 
await the other during many a year? Surely 
this is a reasonable belief. It is allowable, also, 
to hold that even during a visible separation 
lasting ten, fifteen, even twenty or thirty years, 
the two will grow in unison, knowing each other 
better all the while, ready for quick recognition 
when the lingerer shall be free. And recogni- 
tion, let us remember, is not of the eye but of 
the heart, the soul. 

Horatio W. Dresser. 



[41] 



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^_^hilst my mind shrinks more and more 
W ■ ^ from the world, and feels in its inde- 
1 I W pendence less yearning to external ob- 
VJLX jects, the ideas of friendship return 
oftener, they busy me, and warm me more. Is 
it that we grow more tender as the moment of 
our great separation approaches? Or is it that 
they who are to live together in another state 
(for friendship exists but for the good) begi» to feel 
more strongly that divine sympathy which is to 
be the great bond of their future society? 

Bulwer Lytton. 



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hixr not because thou hast no touch 
1 from her 



^ J Nor any sound of voice, or whispered 
^^■^ word, 

Nor sudden sight by moonbeam, that at times 
She is not very near to thee, unseen. 

* * * 

Or earthward gazes, stung with pain of thee 
She deems that thou has better in thy soul 
Than still to rail on at the world's neglect 
Than still to coarsen what was once so fine. 

* * * 

Fear thou, then, and have care lest thou attract 
To be thy close companions and thy friends 
Those, whom, perchance, a passing lawless 

thought 
Has given the easy pass-word to thy mind. 

* * * 

Nor on the one side dread the fiery lake 
Nor on the other hope the sapphire heaven. 
But as we die, the same, not otherwise, 
The ever-ending journey w r e pursue. 

* * * 

That the discarding of the body of Earth 
Sends not to sudden pain, or sudden joy; 
But the loosed spirit the lone journey takes 
Perhaps for aeons to work out its fate. 

Stephen Phillips. 
{The New Inferno.) 

[43 J 



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How wise and happy is he that now 
laboureth to be such an one in his life 
as he wisheth to be found at his death. 
A perfect contempt of the world, a 
fervent desire to go forward in virtue, the love 
of discipline, the toil of penance, the readiness 
of obedience, the denying of ourselves and the 
bearing of any adversity whatsoever for the love 
of Christ, will give us great confidence and we 
shall die happily. 

Thomas a Kempis, 



Death borders upon our birth; and our cradle 
stands in our grave. 

Bishop Hall. 



He whom we thought dead is only gone before us. 

Seneca. 

{Consolatory on the death of his son,) 



44 1 



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\^fc ;he homes in heaven, like the homes on 
m ^\ e * rtJl > will > no doubt, contain souls in 
^ J different degrees of progress. As in 
/^■^ our homes we have the aged, the in- 
fant, the child, the youth and those in mature 
life, so in the homes hereafter there will be 
united around a common centre and in one 
group, higher and lower souls,— some old in 
spiritual wisdom and some childlike in their in- 
sight and infantile in their development. Har- 
mony always implies variety. Each celestial 
group will be a harmony of those in various de- 
grees of progress and attainment,— the angelic 
teachers and the humbler souls longing to be 
taught. 

James Freeman Clarke. 



45] 




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'any indeed who go on before us may 
outgrow their relationships with peo- 
ple in the flesh and may not be recog- 
nized by any whom they know there. 
But these changing relationships are occurring 
all about us now. Most of our acquaintances 
are for a time only. Many ties of blood are 
external simply. A man's real relationships are 
with those who are near him in type, just as in 
a church one finds men and women of a certain 
sort of faith, constituting a spiritual group. 
Such groups need not be alone constituted of 
those in the flesh, or out of it, but may include 
all souls whether incarnate or disincarnate who 
think and live in the same general way. Very- 
likely we all belong to such groups large or small. 
If so, we are likely to know and to be known by 
those who are quickened in the same degree. 
Horatio W. Dresser. 



t46i 



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THE WAGES OF GOING ON 

V^^^Jhe conviction that there is life after 
m C\ death is not a product of reasoning. 
^l J You cannot prove it nor disprove it. 
^^^ All you can do is to feel it or not to 
feel it. It is a thing to be perceived, to be 
apprehended, by a faculty in us that is greater 
than mind. It is to be grasped, as a Turner 
sunset is grasped; to be realized (i. e., felt to be 
real), as you realize the beauty of Keat's Endy- 
mion, the integrity of Washington, the manhood 
of Lincoln, the majesty of Jesus. 

The persuasion of immortality is a secretion of 
virtue. 

It is the invariable precipitation deposited in the 
mind of high moral principles. 

It is because humanity is good that it believes 
that it will be immortal. 

Whenever you find perversion, moral lesion, the 
reign of sensuality, there you find the strong 
suspicion that death ends all. 
Pessimism is the religion of the voluptuary. 
Death is the welcome finish of the beast life. 
But wherever you find any feeling like the fol- 
lowing, you find the belief in that same heart 
that life will, or ought to, go after the dissolving 
of the body, to-wit: 

Love, not sensual, but devoted; 
The pleasure of helping others; 
The joy of spiritual victorv, where one de- 
[47] 



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nies himself a lower gratification to get a 
higher. 

Kindness, sympathy, and all those emotions 
whereby we project our life into the life of 
others; 

Devotion to an idea, so that one finds satis- 
faction in giving one's labor or giving up 
one's life for some "cause," as for the state 
(patriotism), for humanity (religion), for a 
party, for anything we feel to be larger than 
self; 

Passion for righteousness; not doing right 
from duty or prudence or wisdom, but be- 
cause we are enamored of it, and it burns in 
our hearts; 

Wherever these things exist you discover the 
stubborn conviction that death is not the last 
word. 

The conviction of immortality is the natural 
phosphoresence of goodness. 

In other words, as the proverb has it, "Virtue 
is its own reward." 

That is to say, the effect of virtue is to make its 
possessor feel that he cannot die. It is the thing 
that most marks him off from the brute. A hog 
might learn to consul; it could not learn the 
difference between right and wrong. 

There's only one thing virtue asks; that is to go 
on living. Its instinctive demand is life. 

[48] 



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The belief in the life beyond is the distillation of 

all human goodness. 

Tennyson expresses it: 

The wages of sin is death; if the wages of Virtue 

be dust, 
Would she have the heart to endure, for the 

life of the worm and the fly 
She desires no isles of the blest, no quiet seats of 

the just, 
To rest in golden grove, or to bask in a summer 

sky: 

Give her The Wages of Going on, and not 
to Die! 

Dr. Frank Crane. 



[49] 



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^^_ — 'f the soul be immortal, it requires 
to be cultivated with attention, not 
only for what we call the time of life, 
^~ Mm ^> but for that which is to follow— I 
mean eternity — and the least neglect in this 
point may be attended with endless conse- 
quences. If death were the final dissolution of 
being, the wicked would be great gainers by it, 
by being delivered at once from their bodies, 
their souls and their vices; but as the soul is 
immortal, it has no other means of being freed 
from its evils, nor any safety for it, but in be- 
coming very good and very wise; for it carried 
nothing with it but its bad or good deeds, its 
virtues and vices, which are commonly the con- 
sequences of the education it has received and the 
causes of eternal happiness or misery. 

Socrates, 



.59. 



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©rowning's philosophy of life is that 
man is a spiritual being, his spiritual 
body clothed with a temporary physi- 
cal body, formed to correspond with 
the physical world during his temporary sojourn 
for disciplinary and experimental experience that 
he withdraws from his body to enter on the next 
plane of experience in this evolutionary progres- 
sion but that this change of condition constitutes 
no break in consciousness. "No work begun 
shall ever pause for death." 

Lilian* Whiting. 



[51 



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WI^^^hey do not understand what Heaven 
m (T\ really means. They think of it as 
^^L J something outside them which any- 
^■^ body could enjoy if he could only get 
there. They do not understand Heaven means 
joy of being in the union with God — that the 
outward Heaven has no meaning till the inward 
Heaven has begun in ourselves. I need not 
point to you that our immortal spirits would find 
little happiness in golden pavement and gates of 
pearl. People on this earth, who have their fill 
of gold and pearl, do not always derive much 
happiness from them. They are mere external 
things — they cannot give eternal joy because 
that comes from within, not from without. It 
depends not on what we have, but on what we 
are, not on the riches of our possession, but on 
the beauty of our lives. 

J. Patterson Smith. 



15*1 



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THAT WHICH IS TO BE 

Qo human heart Has ever here quite sung 
its song, or done its work, or even 
dreamed its dreams, to perfection. 
There has always been the falling 
short, the little failure which has spoiled the 
desired whole. How many talents have not been 
trained, how much of life has not been tasted? 
We have dreamed of leisure time that we may 
give some attention to our own souls, but have 
been so busy that we have never been able to 
polish the work or draw out the half-concealed 
ability that we felt that we possessed. 

And in the immediate hereafter in the Church 
Expectant, it may well be that we shall still be 
under limitations. Indeed we know that they 
are under limitations, for is it not said of them 
that "they without us, are not made perfect?" 
It might well be that even in Heaven we shall 
be pressing ever forward, that we shall be climb- 
ing stairs ever higher and higher and nearer the 
golden throne of God. For it would seem that 
we must progress, that we cannot attain at any 
time or under any conditions. What the 
spiritual condition is to be at last we do not 
clearly know, and can only judge from what we 
know of present conditions. But we should 
imagine that we shall have to have occupations, 
that we shall be enabled to grow, and if there be 
any chance to grow, then there must be progress. 
But it will ever be a freer and nobler progress 
l53] 



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that we shall make. For here somehow the 
effort is always but partly successful. There is 
ever a "rift in the lute." We never utter just 
the right thought, never get quite the right har- 
mony in life. We have ever here something 
most inviting ahead of us, but what we have 
done does not suffice us. But there we must feel 
that the adjustments are as they should be, there 
must be joy in work, a freedom and fullness in 
our accomplishments, not a joy in mere living 
but a chance to live so largely that eternity may 
well be filled with what we do and can accom- 
plish. It will be enough if we can see of the 
travail of our souls and be satisfied. 

A. W. R. 



54] 



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as civilization ha*s advanced, our ideas 
regarding death have changed rapidly. 
Only a few years ago materialistic in- 
fluences prevailed. At present the 
materialist is out of date and the majority be- 
lieve that the change called "death" is only the 
passing on to another world. There can be no 
reasonable doubt that the individual enters on 
the next stage of experience in this evolutionary 
progression and that this change of condition 
constitutes no break in consciousness. As we 
are to go on where we leave off here, it behooves 
us to live each day at our best, attaining the 
ideal as nearly as possible. 

Our attitude toward wearing mourning has 
progressed from barbaric customs to higher 
planes. The general effort at this day is to do 
one's best to go on the same as before our dear 
ones started on their last journey. True Chris- 
tians should show by their outward appearance 
that the one who has passed away has gone 
where life is peace and sunshine, instead of garb- 
ing themselves in sombre black and going about 
with long faces, and making the atmosphere on 
earth gruesome. 

m The supreme authority in spiritual things has 
"brought immortality to light." To confirm our 
faith in the unseen world, we turn to the writers 
who have caught glimpses of the light: Cicero, 
Seneca, Socrates, Robert and Elizabeth Brown- 
l55l 



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ing, Tennyson, Longfellow, Walt Whitman, 
Phillips Brooks, Matthew Arnold, Hugh Black, 
Maurice Maeterlinck, Sir Oliver Lodge, Lilian 
Whiting, Elizabeth Stuart Phelps, Louise Chan- 
dler Moulton and many others. 

Page Fellowes. 



56] 



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I F > ™ EN » you would "inherit eternal 
we, ' begin to be worthy to be known 
by your friends in the future by living 
for the moral values and the spiritual 
essentials of life. By these I mean the actual 
attainments, the heart-interests, and inmost 
states which draw us into the conditions of real 
life development. We begin to know these when 
we judge righteously, and righteous judgment is 
not so difficult as might appear. At heart we 
would all like to pass for what we are, be frank, 
open, honest, making no claims, in gentle defer- 
ence and kindness preferring that our betters 
should take the lead; what makes us such diffi- 
cult and unpleasant creatures is what is external, 
conventional, worldly. Begin to pass for what 
you are and people will bestow confidence upon 
you, honestly speaking from the heart. Give the 
inmost center and your fellows will respond from 
that center. r 

Horatio W. Dresser. 



57 J 



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DEATH 

Our feeling about death passes through 
three well-marked stages. 
When we are children death is mean- 
ingless. We are told about it, we see 
dead things, we know that people die, we know 
that all things in nature die, but we do not 
realize it in our feeling, in our imagination. It 
does not come home to us. Our joy as children 
is without the alloy of the thought of death. We 
live as if we would live forever. The quality 
of eternity is in our very thought and feeling. 
Death is a fact to our minds, but an unreality to 
our feeling. 

A few of us feel that way about death to the end. 
A few of us remain children all our lives. Such 
are the poets and the religious seers. To them 
death remains only a mode, an aspect of life- 
one of the ways in which our experience is ex, 
pressed and ordered. 

Most people, however, enter the second period 
in the feeling about death. This comes at no 
set time of life. The age of thirty-eight or forty 
sees its advent in many cases. This is the 
period when we realize death. We cannot shake 
it off. It haunts us. Perhaps a friend has died. 
Perhaps we are alone, all the others of a group 
have passed beyond. Perhaps our loss is even 
greater, more poignant. But it is likely that 
no one event is the cause of this realization of 
death. We have lived a certain time, seen and 

1 5*1 



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felt a certain amount, and the result is the new 
feeling about death— its reality. 
We are no longer children, and we see the grim 
truth. It is in this mood that the old play of 
Everyman' ' was conceived. Or French's statue 
of the Angel of Death interrupting the sculptor 
at work. The mood of death is now in all our 
occupations, in our work, our pleasures. It 
affects everything. It gives everything greater 
meaning. It lends melancholy and a sad beauty. 
It adds to our fever for enjoyment, for work, for 
love, because we realize we have only a moment. 
This mood of the sadness of beauty, because it 
must pass away, is felt by many poets. Shelley, 
Heine, De Musset, at once occur to us. The 
melancholy pleasures of beauty. That is the note. 
Y\ ith most of us this second period in the feeling 
about death lasts only a few months or a few 
years, and insensibly passes away into the third 
period. 

We are now adjusting ourselves to the thought 
of death. It has become so intimate a reality to 
our physical constitutions, which are changing, 
that death seems gradually more natural to us. 
Death becomes a part of ourselves. It becomes 
more friendly. In the second stage we were 
impatient with the thought of interruption. 
Now, in the third stage, we see that in our 
allotted span we can accomplish all important 
things— we can love, we can do the best work 
we are capable of, we can transmit the species. 
1 here is time enough. Now we have it. 

" [59] 



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Therefore, we are calmer, more cheerful. We 
can enjoy as much as ever, but more quietly. 
It now lacks the melancholy of the second period. 
Death gradually loses the aspect of the intruder, 
and as in the first period, the period of child- 
hood, it begins to assume an unreality from that 
of the child's feeling. 

The child does not realize death. He is there- 
fore gay. We in the third period, are gay, too, 
because we have passed through the realization 
of death and have accepted it as a part of life, 
an aspect, a mode of all nature. We no longer 
resist and cry out our rebellion. Death is be- 
coming a part of us, and we are becoming a part 
of it. There is a genial intimacy about it. 
Now we neither seek nor avoid death. We love 
life calmly and greatly, with a quiet acceptance 
of the background of the picture, which is death. 
We see that without death life would lack its 
final charm, its final beauty. 
In the third period we accept, and are glad, but 
not eager. 

HUTCHINS HAPGOOD. 



6c] 



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^I^^he lights begin to tremble from the 
m C\ rocks; 

^ J The long day wanes; the slow moon 
^^^ climbs; the deep 
Moans round with many voices. Come my 

friends, 
Tis not too late to seek a newer world. 
Push off, and sitting well in order smite 
The sounding furrows; for my purpose holds 
To sail beyond the sunset, and the baths 
Of all the western stars until I die. 
It may be that the gulfs will wash us down: 
It may be we shall touch the Happy Isles. 
Alfred, Lord Tennyson. 



61] 



D 



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here comes to me, from one in whom 
I believe, a story of clear seeing— a 
vision of a wonderful city, on another 
plane, outside of the earth realm. 

A city with beautiful streets and fine archi- 
tecture and fair statuary and alive with action, 
peopled with beings like, and yet unlike, the 
denizens of the earth. 

The friend who saw these things asks nothing of 
me, not even belief; he is one who has studied 
the psychic questions of the day for many years 
from a purely critical and scientific standpoint; 
and he goes about his daily avocations like any 
other practical and sensible human being, and is 
not seeking for money or glory or a following of 
devotees. He says little, indeed, to anyone of 
what he has been enabled to learn of matters 
called supernormal or spiritual. And only by 
an accident of similar tastes and interests and 
aspirations the information of his latest and most 
interesting experience came to me. 

Hundreds of my good friends will smile at my 
credulity for believing this man's vision to be 
more than the result of a disordered brain or 
excited imagination. 

Hundreds of the friends of Cyrus Field pitied 
those few deluded people who believed in h 
vision of an ocean cable. 

['6a ) 



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Hundreds of the friends of Morse and Franklin 
and Marconi and Edisonhave been "sorry* ' for 
the poor victims of "hallucinations/* yet all 
these friends have lived to acknowledge their own 
mistakes of judgment. 

And so why may not all my doubting friends, if 
they live long enough, be forced to acknowledge 
here on earth their own lack of judgment in de- 
claring the reports of the "advance guards" 
along the spiritual picket line to be delusions? 

It is a curious phase of the mortal mind which 
causes it to be so vehemently opposed to beliefs 
which are of the utmost importance to human 
happiness and human development. 

There is no geographical fact— no possible dis- 
covery of any other continent on earth— of such 
vast import to humanity as the proof of realms 
beyond, or outside of, this earth. 

Should the discovery of a wonderful and fertile 
continent at the North Pole be made, it could 
only interest us for a limited period of time; one 
hundred years from now no one would remain to 
enjoy its products or be entertained by its sights. 
But the absolute knowledge and convincing proof 
that other continents existed beyond the earth, 
and the ability to see them with spiritual vision 
whenever we so desired, would render time im- 
potent and take the sting indeed from death. 

Personally, I do not imagine my friend saw 
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"heaven,*' for I do not believe in any one locality 
in the further lands which bear that name. But 
I believe "In my Father's house are many 
mansions," and in my Father's universe are 
many continents and cities. And I think my 
friend saw one of the many. I have no doubt 
it was a spiritual city, inhabited by spiritual 
beings, and that innumerable others exist in 
space— cities beautiful and unbeautiful, on 
higher and lower planes, according to the 
spiritual workmanship of the inhabitants. 

I believe you and I today, and every hour of the 
day, are helping to build one of those cities; and 
just as we build, so shall our structure be when 
we leave this particular chemical formation in 
which our spirits now dwell and pass on to new 
realms. And when we reach that new region, 
we shall find for neighbors those who have 
thought similar thoughts, held similar ambitions 
and committed similar actions while on this 
sphere. The scientific world has decided that 
"Thought is Energy." This energy will select 
our place of habitation in the life beyond, and 
therefore, it behooves both you and me to direct 
our energy to good and beautiful purposes if we 
wish a desirable location in one of the many 
"cities not built by hands," but by thoughts. 

There is something wonderfully stimulating to 
the human mind in the very vaguest dream of 
such a city. 

[6 4 ] 



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It gives great impetus to worthy action, new 
wings to hope, new comfort to sorrow, new 
solace to disappointment and failure. It makes 
everything good, seem enduring and everything 
that is not good, trivial and of small import. It 
makes the hurried transit of time in this little 
life seem of less importance, and arouses the 
heart from sad reveries over broken earthly ties 
to a consciousness of renewed friendships and 
affections in worlds beyond. 

For those who have always longed for the beau- 
tiful and ideal, while compelled to live in sordid 
and commonplace surroundings, it gives the ex- 
quisite hope of compensation for disappointment 
and reward for patience. 

All hail to the Cities beyond! 

May our eyes receive the inner vision to behold 
them while we are yet in the temporal body upon 
this plane. 

And a new name shall Science henceforth wear. 
The Great Religion of the Universe. 

Ella Wheeler Wilcox. 



6 5 ] 



Victory Crowned 
INTIMATIONS OF IMMORTALITY 

^I^^here was a time when meadow, grove, 
m C*\ an d stream, 

^l J The earth, and every common sight, 
^^m^ To me did seem 

Apparelled in celestial light, 

The glory and the freshness of a dream. 
It is not now as it has been of yore; — 

Turn wheresoe'r I may, 

By night or day, 
The things which I have seen I now can see no 
more. 

The rainbow comes and goes, 

And lovely is the Rose, — 

The Moon doth with delight 
Look round her when the heavens are bare; 

Waters on a starry night 
Are beautiful and fair; 

The sunshine is a glorious birth; 

But yet I know where'er I go, 
That there hath passed away a glory from the 
earth. 



Our birth is but a sleep and a forgetting; 
The Soul that rises with us, our life's star, 

Hath had elsewhere its settings 

And cometh from afar; 

Not in entire forgetfulness, 

And not in utter nakedness, 
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But trailing clouds of glory do we come 

From God, who is 'our home; 
Heaven lies about us in our infancy! 
Shades of the prison house begin to close 

Upon the growing Boy, 
But He beholds the light, and whence it flows, 
He sees it in his joy; 
The youth, who daily farther from the east 
Must travel, still is Nature's Priest, 
And by the vision splendid 
Is on his way attended; 
At length the Man perceives it die away, 
And fade into the light of common day! 

O joy! that in our embers 
Is something that doth live, 
That Nature yet remembers 
What was so fugitive! 
The thought of our past years in me doth breed 
Perpetual benedictions; not indeed 

For that which is most worthy to be blessed; 
Delight and liberty, the simple creed 
Of Childhood, whether busy or at rest, 
With new-fledged hope still fluttering 'in his 
breast; — 
Not for these I raise 
The song of thanks and praise; 
But for those obstinate questionings 
Of sense and outward things, 
Falling from us, vanishings, 

Black misgivings of a Creature 
Moving about in worlds not realized, 
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High instincts before which our mortal 
Nature 
Did tremble like a mortal Thing surprised! 
But for those first affections, 
Those shadowy recollections, 
Which, be they what they may, 
Are yet the fountain light of all our day, 
Are yet a master light of all our seeing; 
Uphold us — cherish — and have power to make 
Our noisy years seem moments in the being 
Of the eternal Silence; truths that wake, 

To perish never; 
Which neither listlessness, nor mad endeavor, 
Nor Man nor Boy, 
Nor all that is at enmity with joy, 
Can utterly abolish or destroy! 
Hence, in a season of calm weather 
Though inland far we be, 
Our souls have sight of that immortal sea 
Which brought us hither, 
Can in a moment travel thither, — 
And see the children sport upon the shore, 
And hear the mighty waters rolling evermore. 
William Wordsworth. 



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Xsaw Eternity the other night, 
Like a great ring of pure and endless 
light, 
All calm, as it was bright .... 
This ring the Bridegroom did for none provide, 
But for His Bride. 

Henry Vaughan. 



The early habit of having a life in God, above 
the trials and occupations of the world, is an 
all-sufficient practical proof of immortality. 
Every triumph over the flesh is a help to realise 
after death. Shut out the world. Live in the 
consciousness of God, and you will know of the 
mysteries of life and death. 

Mozoomdar. 



69 j. 



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A VOICE FROM THE WEST 

eooD-BvE, Dave ! I never knew you, but 
— that is to say 
I never held your hand in mine; and 
yet, the other day 
I told my pardner you's a faller that I'd like to 

know, 
Because you've give us lots o' pleasure out at 
Cross-Bar O. 

Read 'most ever'thing you've written, and 'twas 

proper stuff 
We'll all be lonesome now, when night comes — 

most of us are rough 
An' cuss, an' drink an' dig up hell some, but, I'll 

tell you Dave, 
We've got respec' for all good women, an' we hate 

a knave! 

Lots o' ideas you have give us that we'd never 've 

had 
If that man-paper that you wrote fur (an' it ain't 

half bad) 
Should 'a' missed us. But each Sad'day, out at 

Cross-Bar O 
We'd gether roun' the cayuse mail-hoss an' oP 

Injun Jo. 

Well, Dave, boy, a coward got ye— damn his 

lights and hide! 
An' if he hadn't gone with ye over the Divide, 

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I sure would pack my kit tomorrer, an* I'd hit 

his trail, 
Nor stop, nor rest, until I'd fixed *im if I went 

to jail! 

Mighty lonesome! When we read it, me an' 

my old pard, 
Jes' set down with that newspaper, an' we took 

it hard. 
Cussin' didn't ease us any; whiskey wouldn't do; 
But two pipes o' strong tobacker helped to pull 

us through. 

Good-Bye, Dave!— Good-Bye! My gizzard's 

feelin' mighty queer 
Lord! But, boy, we'll miss you powerful in this 

coming year! 
Proud to've met you— though I've never seen 

you with my eyes, 
Some day— maybe (now I'm gittin' soft)— good- 
bye! good-bye! 

Edwin Carlile Litsey. 
(After reading of the death of David Graham Phillips.) 



[71 1 



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Our Lord's death . . . .was the gath- 
ering up of the mighty love of God 
in all its mass behind the barrier, that 
separated the Father's soul from the 
confined and hampered love, poured in and 
flooded the hungry soul of "whosoever be- 
lieved!". It was not done without a struggle. 
The agony, the strong cryings and tears, the 
blood and insult of Gethsemane and Calvary, are 
everlasting pictures of what it cost. But it was 
done. I hear the breaking and tearing of the 
obstacles of sin, and the rush of great love set 
free to find the soul, when with the thin voice of 
the dying conquerer that cry of victory, that, 
"It is finished" was spoken so loud that it has 
pierced through history and rung round the 
world. It was the deepest and most original and 
spiritual nature of God, that "love," which "God 
is," breaking through every encumbrance, and 
declaring itself supreme. This is the triumph of 
the Christhood. 

Phillips Brooks. 



I?*] 



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Oeath is the best of counsellors. It 
tempers the ardor of our feverish 
aspirations, reconciles us to defeats 
and disappointments, moderates the 
exuberance of our complacency in success, and 
teaches us to view with composure the lights and 
shadows of the earthly scenes through which we 
are rushing towards the shores of eternity. 
James Cardinal Gibbons. 



73. 



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THE COWBOY'S PRAYER 

OLord, IVe never lived where churches 
grow, 
I love creation better as it stood 
That day you finished it so long ago, 
And looked upon your work and called it good, 
I know that others find you in the light 
That filters down through tinted window panes, 
And yet I seem to feel you near tonight 
In this dim, quiet star-light on the plains. 
I thank you, Lord, that I am placed so well, 
That you have made my freedom so complete, 
That I am no slave to whistle, clock or bell 
Or weak eyed prisoner to wall or street. 
Just let me live my life as IVe begun 
And give me work that's open to the sky, 
Make me a partner of the wind and sun 
And I won't ask a life that's soft and light, 
Let me be easy on a man that's down, 
And make me square and generous with all, 
% I'm careless sometimes, Lord, when I'm in town, 
But never let them say I'm mean or small. 
Make me as big and open as the plains, 
As honest as the horse between my knees, 
Clean as the wind that blows beyond the rains, 
Free as a hawk that circles down the breeze. 
Forgive me, God, when I sometimes forget. 
You understand the reasons that are hid, 
You know the little things that gall and fret, 
You know me better than my mother did. 
Just keep an eye on all that's done and said 

174-1 



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Just right me sometimes when I turn aside, 
And guide me on the long dim trail ahead 
That stretches upward toward the great divide. 



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Victory Crowned 
UNFALTERING 

And 1 saw as it were a sea of glass mingled with fire. — Rev. xv: a. 
v --_->' will not falter; Thou dost know 

The way in which my feet should go; 
\ With Thee all hope and all desire 

-^"^^n Must pass that sea of glass and fire. 

I will not falter; in Thy hand 

I lay my own; at Thy command 
To tread the Wilderness were sweet, — 
O'er blazing stones, with bleeding feet. 

I will not falter, but fulfill 

The purpose Thy heavenly will 
Reveals to me, as day by day, 
This marvelous life unfolds its way. 

I will not falter; thought is free, 

And all my faith looks up to Thee; 
The Mount of Vision gleams afar, 
And o'er it shines the Bethlehem star! 

Lilian Whiting. 



76: 



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eOD washes the eyes by tears, until they 
can behold the invisible land where 
tears shall come no more. 
O Good! O Affliction! Ye are the 
guides that show us the way through the quiet 
airy space where our loved ones walked. 

Henry Ward Beecher. 



The fear of death is dreadful, but death itself 
js not so. 

Cardinal Bona. 



77 



(3 



as we can 



Victory Crowned 

here is only one way to get ready 
for immortality, and that is to 
love this life and live it as 
bravely and faithfully, and cheerfully 



Henry Van Dyke, 



As under every stone there is moisture, 
So under every sorrow there is joy; and when 
we understand life rightly, we see that sorrow 
after all, is but the minister of joy. Sorrow is a 
condition of time, but joy is the condition of 
eternity. 

St. Bonaventura. 



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^-— ^ould I suffer for him that I love? So 
til wouldst Thou— so wilt thou! 
1 I I So shall crown Thee the topmost, in. 
^M^r effablest, uttermost crown — 
And Thy love fill infinitude wholly, nor leave up 
nor down r 

One spot for the creature to stand in! It is bv 
no breath, ' 

Turn of eye, wave of hand, that salvation joins 
issue with death! 

As thy Love is discovered almighty, almiehtv be 
proved J 

Thy power, that exists with and for it, of being 
Beloved! 5 

He who did most shall bear most; the strongest 
shall stand the most weak. 

'Tis the weakness in strength that I cry for! mv 
flesh that I seek 

In the Godhead! I seek and I find it. O Saul 
it shall be 

A Face like my face that receives thee: a Man 
like to me, 

Thou shalt love and be loved by, forever: a Hand 

like this hand 
Shall throw open the gates of new life to thee! 
See the Christ stand! 

Robert Browning. 
{Saul.) 



\79. 



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^(^^Jhere never was wedge of gold that 
M C\ did not pass the fire: There never 
%^ J was pure grain that did not undergo 

^Wi^^ the flail Let who will, hope 

to walk upon roses and violets to the throne of 

heaven: 

O Savior, let me trace Thee by the track of Thy 

blood, and by Thy red steps follow Thee to Thy 

eternal rest and happiness. 

Bishop Hall. 



80] 



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Xf God be in us, dwelling in every 
thought and desire, in every pure 
affection, in every lovely and gracious 
feeling of our hearts, then we have 
eternal life. It is not a thing to be looked for- 
ward to: it is a thing we have now. 

Henry Van Dyke. 



If thou wouldst live continually in the pres- 
ence of thy Lord, and lie in the dust, He would 
thence take thee up: descend first with Him 
into the grave, and then thou mayst ascend with 
Him to glory. 

Richard Baxter. 



81] 



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/ome men make a womanish compiaint 
|that it is a great misfortune to die be- 
fore our time. I would ask what 
time? Is it that of nature? But she, 
indeed, has lent us life, as we do a sum of money, 
only no certain day is fixed for payment. What 
reason then to complain if she demands it at 
pleasure, since it was on this condition that you 
received it. 

Cicero. 




When every creature shall see it was ever 
tended, even when it seemed most neglected: 
it was improved to the best advantage, when 
it seemed most cast off: it could never have 
wished so well for itself, as it is provided for: 
its Death, Life, Misery, Happiness, were all 
acted under a veil, and were none of them what 
it took them to be, but were all of them what it 
was best for it they should be ... . Then, at 
last, when all is done, when it is wholly fin- 
ished, then the meaning of all these things, 
the mystery of God, God in His mystery, 
shall be opened: and then, Eternal Joy, Ever- 
lasting Life, shall break forth! 

Isaac Penington. 

182] 



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^— ^hy show respect for the dead by mak- 
f ■ ^ ing life gloomier for the living? We 
III have a system of robbing Peter to 
v|/ pay Paul- Paul is gone and nothing 
matters — Peter remains and suffers. 

The man on the Great White Horse, whose 
warning we must all some day heed, goes riding 
by- 
He stops at a house, gets off his steed, knocks 
at the door. When he resumes his journey he 
doesn't ride alone. There is sorrow in the home 
left behind. 

With this sorrow, there comes always a regret 
that there was ever a misunderstanding, a cold- 
ness, a lack of attention, a denying of love to the 
one who rode away. With this regret there 
comes the resolution to leave nothing undone 
to show that the one who is gone was loved and 
is missed. 

"We must pay respect to the dead!" 
say those left behind. 

The one who rode away so recently loved life 
and sunshine. 

Those who are left behind recognize that love 
by piling on black. 

They refuse to heed the objections of those 
who are gone, to such burial trappings. 

They recognize only what they regard as the 

[8 3 ] 



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rights of the dead, and forget the rights of the 
living. 

In other words they rob Peter to pay Paul. 

Paul is gone. 

* * * 

If they shut out the sunshine from their homes, 
their attire and their countenances, he doesn't 
know it. In the land he has reached the usages, 
the facts and the problems of this life have no 
mode of entry. 

Nothing they can do now will add to his due 
or take from it. 

* * * 

But what they do does make a difference to 
the living Peter. 

* * * 

They show respect to the dead by making life 
gloomier for the living. They darken the day 
for the living, out of a false sense of duty to one 
who has gone. 

There is nothing more depressing than the 
sight of a family of women all showing respect 
to one who is gone. 

No one ever saw a widowed pillar of woe on 
the streets without a sigh of regret that such 
things are possible in a civilized country. 

We wear mourning not out of respect to the 
dead, as we claim, but because we are afraid of 
the comments of the living. 

[8 4 ] 



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Unfortunately, when it comes to tradition, we 
haven't any sense of humor. At least we 
haven't enough to laugh out of existence a very 
morbid and unhealthful custom. 

Francis L. Garside. 



85] 



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V4^^^hey that love beyond the world, can- 
m C\ n °t be separated by it. Death cannot 
^ J kill what never dies. Nor can spirits 
^^^ be divided that live and love in the 
same divine principle: the root and record of 
their friendship. If our absence is not death, 
neither is theirs. Death is but crossing the 
world, as friends do the seas: They live in one 
another still. 

William Penn. 



Can the last parting do much to hurt such 
friendships between good souls, who have so 
long learnt to say farewell, to love in absence, 
to trust through silence, and to have faith in re- 
union ? 

Mrs. Ewing. 



86 



Victory Crowned 



Qature has no more inspiring truth for 
us than this constant and complete 
enfolding of our life by a higher and 
vaster life; this unbroken play of a 
divine purpose and force through us. Nothing 
is lost, nothing really dies; all things are con- 
served by an energy which transforms, reorgan- 
izes, and perpetuates in new and finer forms all 
visible things. The silence of winter counter- 
feits the repose of death, but it is not even a 
pause of life; invisibly to us the great movement 
goes on in the earth under our feet. While we 
watch by our household fires, the unseen archi- 
tects are planning the summer and the sublime 
march of the stars is noiselessly bringing back 
the bloom and the perfume that seems to have 
vanished forever. Every day morning restores 
something we thought lost, recalls some charm 
that seemed to have escaped. 

Hamilton Wright Mabie. 

{Under the Trees and Elsewhere.) 



[87] 



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^^ -*sk this age the noble soul renders itself 
unto God, and awaits the end of this 
I life with much desire; and to itself it 
**** **■* seems that it goes out from the inn to 
return to the Father's mansion; to itself it seems 
to have come to the end of a long journey and to 
have reached the City; to itself it seems to have 
crossed the wide sea and to have returned into 
the port. 

Dante. 



I think that the two things above all others 
that have made men n all ages believe in immor- 
tality .... have been the broken loves and 
broken friendships of the world. 

Thackeray. 



188] 



INDEX 



Index 



Anon 

The Cowboy's Prayer, 74 
Arnold, Matthew 

Immortality, 34 
Baxter, Richard 

Selection, 7 

Selection, 81 
Beecher, Henry Ward 

Selection, 77 
Black, Hugh 

Selection, 3 
Bona, Cardinal 

Selection, 77 
Brooks, Phillips 

Selection, 32 

Selection, 72 



Dante 

Selection, 88 
Dresser, Horatio W. 

Introduction, ix 

Selection, 41 

Selection, 46 

Selection, 57 
Ewing, Mrs. 

Selection, 86 
Fellowes, Page 

A Few Remarks, vn 

Selection, vm 

Selection, 55 
Fleming, Canon 

Selection, 21 
Frohman, Daniel 



Browning, Elizabeth Bar- His Last Words > l6 
Garside, Francis L. 



RETT 

From De Profundis, 35 
Browning, Robert 
Prospice, 14 
From Saul, 79 
• Campbell, Rev. R. J. 

The Value of Praying for the o C l 

Ideal, 22 B . - Selection, 7; 

Selection, 37 
Channing, William Ellery 

Selection, 19 
Cicero 

Selection, 82 
Clarke, James Freeman 

Selection, 12 

Selection, 24 

Selection, 45 
Crane, Dr. Frank 

The Wages of Going On, 47 



Selection, 83 
Gatty, Alfred 

Selection, 5 
Gibbons, James Cardinal 

Selection, 6 

Selection, 37 



Goethe 

Song of the Spirits Over the 

Waters, 40 
Hall, Bishop 

Selection, 44 

Selection, 80 
Hall, Charles Cuthbert 

Selection, 17 
Hall, Roert 

Selection, 31 
Hapgood, Hutchins 

Death, 58 



[90] 



Index 



Hugo, Victor 
Selection, 25 
A'Kempis, Thomas 

Selection, 44 
Litsey, Edwin Carlile 

A Voice from the West, 70 
Longfellow, Henry Wads- 
worth 

Resignation, 27 
Lytton, Bulwer 

Selection, 42 
Mabie, Hamilton Wright 
From Under the Trees and 
Elsewhere, 87 
Maeterlinck, Maurice 

Selection, 19 
Mozoomdar 

Selection, 69 
Myers, Frederick Watt 

Immortality, 26 
Penn, William 
Selection, 86 
Penington, Isaac 
Selection, 82 

Phelps, Elizabeth Stuart 

Selection, 33 
Phillips, Stephen 

From The New Inferno, 43 
— , A. W. 



The Blessings of Bereave 
ment, 8 
Selection, 20 

That Which Is To Be, 53 
Saint Bonoventura, 
Selection. 



Seneca 
* Selection, 44 
Smith, J. Patterson 

Selection, 13 

Selection, 52 
Socrates 

Selection, 50 
Stevenson, Robert Louis 

Requiem, 4 

Tennyson, Alfred Lord 
Selection, 37 
Selection, 61 
Thackeray, William M. 

Selection, 88 

Van Dyke, Henry 

Selection, 78 

Selection, 81 

Vaughan, Henry 

Selection, 69 
Whiting, Lilian 
From Lilies of Eternal 
Peace, 16 
Ibid, 30 
Selection, 51 
Selection, 76 
Whitman, Walt 
Assurances, 38 
Wilcox, Ella Wheeler 

Selection, 62 
Wis.V;i 5 -i6 
Selection, 25 
Wordsworth, William 
The Noble Living and the 
Noble Dead, Frontispiece 
Intimations of Immortality, 
66 



1 91 



Here Ends "Victory Crowned," a Compila- 
tion of Truths Concerning the Life of 
the Spirit by Page Fellowes. Done into 
Book Form by Paul Elder and Company, 
and Seen through Their Tomoye Press 

UNDER THE DIRECTION OF HERMAN A. FUNKE, 

in the City of San Francisco, during the 

Month of December, Nineteen Hundred 

and Sixteen. 



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